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Midwest Sing, what's going on, man?

Appreciate the five banana.

How's it going?

And also, a few other people subbed today before the stream.

Infragray rise, what's going on, guys?

Uh let's just get it going.

Uh I don't want to do too long of a stream because it's late and the stream is probably not going to be that long this time around.

But uh what's up guys?

Sorry I was late.

I was um had some cigars, a little bit energized, you know.

Non-alcoholic beer.

That was really fun.

Uh but yeah, I wanted to give you guys a stream since we didn't do one yesterday.

Also, I have some things in my mind I want to talk about and uh touch base on a few things with the community, maybe uh get in some depth.

You know, it's late night, we have some more liberty to uh

You don't have to deal with the high attention span sorry, low attention span.

demographics and so on and so on and uh

Got a lot to talk about today.

Actually, let's get right to it.

In terms of news, I really don't have much for you.

I'm sure things have happened.

but I don't think I'm gonna talk about them because uh let's just take a moment to chill for a second and uh you know with some powerful themes we want to talk touch on today, like religion and communism and so on and so on.

And um

But um

To be honest, I've been thinking and I've been thinking about I've it's always on my mind, I'm always thinking about it, but um

been thinking about, you know

High school, you know?

And um, I've actually never been somebody who adopted far right views.

you know, like these extreme right, whatever, the vapor wa it's so crazy, the vapor wave aesthetic and

all that stuff, but I you know I'm thinking back

To a time, very dark time in my life, in which.

You know, I wouldn't say I was close to that, but I started to understand where that was coming from, and I was fighting an an an internal jihad, if you will.

To understand

why this is a false path, you know?

And

I look at today how how widespread it has become.

And there's some people and you can tell these are bourgeois people.

These are people who are fundamentally bourgeois.

who are sitting, you know, in some coastal part of America, probably in some hipster

Affluent, you know, urban enclave.

I'm not saying this to stoke resentment.

I'm just saying it's the truth.

Johnny, two by four, what's going on?

And you know, these people are.

Like, oh yeah, that that's not widespread at all.

That's just like some fringe thing going on.

And it's like.

That that it reflects such a fundamental isolation.

When back in twenty thirteen, twenty fourteen, when I started to realize that this dark alt-right stuff was on the rise and Marxists were not really in a position to be able to respond to it, and I really

wanted to kind of

spiritually cultivate the meaning of Marxism or Communism and so on.

Because I because I wasn't part of any groups, I wasn't part of any like trendy communities, I wasn't part of any of these like you know, I wasn't part of a university, you know, that I was before a university, I wasn't part of like an activist group where you have a social incentive to signal in these directions.

I had I felt like from scratch I wanted to derive the truth of Marxism, the truth of communism in this specific tradition.

And back then, this alt-right stuff was extremely fringe, but I could tell that it was going to become widespread.

I could tell it would, because I could tell that this country, the youth of this country in particular, are facing such a profound existential crisis.

They're facing such a profound crisis of meaning.

of resolve, of willpower and so on and

It's not just, oh, they lack a sense of identity and belonging.

It's more like

There is an extreme suffering that corresponds to the fundamental impotence of human will in this specific era in America.

With the rise of social media, with the rise of this sensory overload of mass media and digital technology and so on and so on.

People do not know how to make sense of the suffering corresponding to the alienation, the unique alienation, and not just the one that Marx was talking about, but a fundamentally unique form of alienation that is specific to this era, right?

That it's specific to the information age.

And it's an alienation in which.

People are finding themselves traumatized by their inability to.

To feel recognized.

And I'm not saying this like, oh, you know, people's feelings are.

It's much recognition is so fundamental.

It's like, it's not just like a participation trophy, it's more like.

There is a deep suffering of the human soul and the human spirit.

Which is not being recognized.

Outside TVS, what's going on, right?

Which is not being recognized.

And when I say it's not being recognized, I'm not saying, oh, there's no comforting or consoling authority telling you, oh, it's all going to be all right.

It's more in the sense that it's like it's not being made sense of.

Nothing is re it's it's not being met with any responsiveness in terms of what do I make of this what am I to make of this what am I to do with it and people suffer

Uh in private.

It's a private suffering.

This is the essence of trauma, of course.

Trauma is that which cannot be um

domesticated by language, if you will.

And um

You know, you look at these vapor wave edits and all these whatever little dark age nonsense things and we like to laugh at them.

I laugh at them because they're so ridiculous.

But it's always important to remember, it's like there's such a profound impotence behind that.

There's such a profound.

Overcompensation going on there.

As a consequence of people's inabil they can sense they're losing everything, they're losing every sense of will, they're losing every sense of resolve to continue living, they're losing every sense.

Any motivation to keep going, you know, keep waking up in the morning and just keep what are they doing all this for, right?

I know I'm being very vague, but.

There's something about call it let's call it the soul, the human soul.

You know, you can be a Freudian and say it's the subject, but we could be the same thing, it doesn't matter.

But there's something about the way in which that is being torn apart and deterritorialized in a new way in the information age, in the age of social media.

People's, you know, we look at these ridiculous trends among the newer generation, look smacksing.

They're literally taking hammers and breaking their faces to look like something, I guess, that will make them feel like they will be ri men are undergoing a crisis which women have been going through for much, much longer, but now men.

are

The the age of social media is very curious.

It's starting to make men feel like so uh an emotion only women used to have, which is that they are not being recognized by the world and they're not being

Validated, quote unquote, so to speak, by it, because they don't look good enough.

And that's why they have this sense of alienation.

That's why they don't have that sense of belonging that they want.

That's why they don't have that ability to.

um have a sense of place in the world right

They just want there's no way their existence is being recognized.

And um

This, you know, I I d I wouldn't call it neo fascism.

But I wonder if I should, because it's like one of the things that are spurring these thoughts in me.

I just think about things very holistically.

Is this?

I'm starting to notice when I'm on the toilet scrolling through TikTok.

There's these new military ads, and I it's gotta be Fed boosted.

There's just like no way it's organic, but um, regardless, it's like

It's like the little Dark Age edits.

But it's like for recruiting for the military.

Like, oh yeah, you're so lonely and you got all these fucking problems and you're so tired of this.

Why don't you just join the military to re, you know, acquire this sense of adventure and purpose and camaraderie and at least, you know, you'll be a badass like in the movies.

You know, you can see that in the movies, you know, all these action heroes and all this war movies.

It's like, yeah, maybe that's where you'll discover the meaningfulness of life once again because you've lost it.

It's like the typical.

Uh, Nietzschean crypto-fascist idea that it's like this is the era of the last man, and the only way to reacquire the meaning is to go and join the military.

And you know, even if it's not because it's for a higher cause or for a higher idea or anything like that, it's just like the pure, pure experience of war, meaningless war and death, destruction, and so on, that's what's going to restore the lost sense of meaning.

And um

I apologize if I'm babbling.

You know, I just had a cigar and I am uh I like to talk a lot when I s have nicotine.

But

What I mean by that is, um

Something very similar to the the same nihilism in World War One that compels Mussolini to like abandon socialism and you know all the the the poetry of war.

This is the Italian futurist.

This is the context that incubated what would eventually become the SA fascists.

So when I say I don't necessarily think the alt-right nonsense is fascist, I'm putting that with a very strong what is it, asterisk.

Like, okay, it's it's not just fascist because they're clearly like using fascist symbolism and stuff.

But the way that is being now united with military recruitment efforts and the way that's going to be corralled into a new nihilism of going to die in World War III to reacquire the sense of meaningfulness and recognition we don't have in our uh hyper alienated society.

That's where I think actually we could be talking about actual real uh return of fascism here or something something um similar to it at least, right?

And um

Yeah.

Be attentive to that fact.

And I'm pointing this out because um

You know, you have to really think about what makes the Communist view different and the Communist conviction different.

It's like you can put it in terms of the different pills to put this in meme

The meme lexicon.

It's like, is it the black pill?

Is it the white pill?

Is it this pill?

Or is it that pill?

All these pills have in common is an immediate way to respond.

To this existential dilemma, whether it's a white one or a black pill or whatever, it's like: which pill should you take?

And

What if taking pills is the problem in the first place?

What if every what if you just need to stop taking pills?

You know?

How come no one's thought of that?

What if we are in this existential predicament

Because we can't stop taking pills.

What if all we need to do is put the pills down and actually risk?

What's out there?

put the pills down and

Plunge into this oblivion that's before us unconditionally, descend into it.

With nothing but the faith.

That maybe, possibly, it's not a guarantee.

Something meaningful could arise out of that.

And um

And that that risk has to be taken because

If we can't embrace and take responsibility for the mess laid before us collectively and I'm talking about America here in particular, but in a sense this applies to the world, but especially for America.

Collectively, as a society, like we live in a society, right?

Like the Joker meme, but

We created this mess.

And we have to take responsibility for it.

And we all fear that.

We want to take some kind of pill.

to feel like this can be existentially responded to.

Actively.

But what if the opposite is true?

What if all we need to do to respond to this mess that we're in is, in a sense,

Don't take this literally, but in in a specific sense, in a psychological sense I mean, do nothing.

Stop looking for uh

Stop looking for a way out.

Yes, the black pill is a way out.

It's a way to take a pill and then you're at peace, right?

Every pill is a way out.

If

We cannot emerge out of this oblivion faced before us.

If you don't know what I'm talking about, by the way, turn off this stream and enjoy your life.

Far be it from me to want to impose problems on your life that are not there.

So literally, if you have no idea what I'm talking about and you're like just totally fine, you don't sense what this whole country seems to be sensing and you don't...

You can't in any kind of way relate to the despair of this younger generation or the old for that matter, turn this stream off and go live your life happily.

Like literally, I am not here.

To create problems where there are none.

But if you think that what I'm saying is meaningful in any kind of way, then um.

Then

The only hope we have is to be fully at the mercy of.

This terrifying

And monstrous

Alien at on the other side of the literal alienation.

There's this alien beast that we're all scared is going to consume us and devour us.

And you literally need to just

face it completely unarmed and totally be at the mercy of it.

And if you can't survive that kind of encounter, if you can't survive that kind of encounter,

Then there is no fundamental meaning, fullness.

Of universal existence, then there is no such thing as humanity, there is no such thing as meaning, there is we may as well already give up, is what I'm saying.

You know?

It's like when I say accept reality for what it is, it sounds extremely banal.

But if you understand that in the sense of like, accept the reality we're all trying to run from, accept that reality.

You know, which is even more painful than a black pill.

See, a black pill is something you take to feel the conceit that because I feel like I know that everything is meaningless and it's all despair and doom or whatever, I can at least be at peace with that knowledge.

But you don't even deserve that conceit.

You shouldn't even have the comfort of that conceit.

You should have to fully bear the pain.

that everyone in in various different ways is trying to run from.

And to be less vague about exactly what that pain is

Um

It's now in 2024 very difficult for me to relate to it.

Um, personally, because of how long my journey has been out of that, right?

But it's important we're able to relate to it because uh most people have not made it out, right?

Most people are still in this kind of existential um dilemma, you know?

They're still in this kind of uh

Predicament, if you will.

You know, you look at all these

People think, oh, it's just fringe.

It's like, it's not fringe.

It's absolutely not fringe.

If you think it's fringe, you are out of touch.

If you live

In a um

In any place in America that is outside of these like, you know, I don't know, corporate gentrified enclaves where there's just a bunch of hipsters, I don't know, climbing social careers, sorry, climbing, career climbing and playing leapfrog over each other with all these social games and whatever.

Those are extremely socialized bullshit.

Um safe spaces, which are a very small minority.

Go to any flyover part of America, go to any small town, go to anywhere in America which represents the even in urban places, go to the actual peripheral parts of these urban enclaves.

You know, it's the same shit.

It's the same shit.

Okay?

And what you'll find

Is that young men are being extremely tempted by this really dark, uh, twisted nihilism?

You know, it's like what separates someone from becoming a pan-leftist versus

You know, becoming like an alt-right, um.

Alt-right, like a freak, little dark age edits with the swastikas or whatever.

The only thing that separates is the degree of cultural socialization.

It's like if you are in a university where it's already a given that there's this pre-established way of making sense of the world and making sense of your alienation, you're gonna be like, Yeah, I'm just gonna like hop onto this leftist bandwagon.

But if you're isolated from that and you're in like these small towns or where there's no social capital to be gained from any of that kind of stuff, it's kind of like, well,

You know, um

The unfortunate thing is that it's extremely, extremely common and extremely tempting for young men to just like buy into this shit.

And why am I bringing this up now?

Because it's not just like internet shit anymore.

All right.

This is something that's being tapped into by the military to get people on board for World War III.

And you know what's so fucking terrifying about it?

They're not telling people, oh, yeah, go fight for a democracy.

Like, you don't have to believe in it.

You know?

Slava Jay, what's going on?

It's like.

You don't have to believe in it.

You don't.

It's literally like hell divers.

It's like if you want the drama and the

The excitement and the uh the poetic, the poetry and all that stuff of war, like all this whatever.

It's like that's what they're looking for.

Like, look on TAC, TikTok and see how the military is recruiting people now.

They're not telling you, like, oh yeah, fight for democracy, fight for the American way.

They're telling people, like, your life is really shitty and you're down in the fucking dumps.

So this is just a way, this is just catharsis.

Like the joining the military, they're they're selling it like a form of catharsis, right?

Understand the profound suffering in this country.

People are facing

That

that um makes this strategically viable for the Pentagon, you know?

Yeah, hard times create strong men.

Nonsense.

And um

Jaysco with the 10.

What's going on, man?

Appreciate you.

But it's like man.

Um

I really pity, you know, I pity this generation.

And I'm not just saying I pity the people tempted by the far-right stuff.

I mean, look, at the end of the day, like our pan-leftist haters, I mean, I'm not saying this to gloat.

I'm being real with you.

There's nobody that looks at infrared, which is inspiring a message of hope amidst all of this and hates us.

without a very profound and deep, deep, deep suffering.

I mean these people and I'm not saying this to gloat, I'm saying this in all seriousness are really being tormented every single day and they are suffering really badly.

They are really, really suffering.

to the extent that it's like they're on the verge of suicide, you know?

And um

I actually pity them.

You may not believe that, but I actually do.

Like, I genuinely and sincerely pity them.

I s I genuinely pity these people because

They are

Really, really, I mean

You know, in the past, when you hear someone say, I pray for these people, it's like, oh, it's kind of such a meaningless thing to say because you're just like, what?

You're wishing for them to get better.

But I think there's something deeper about that.

You know, like, I pray for these people.

It's more like.

I have hope.

Um

I have hope that they could find a way out of it.

And when you pray, what you're doing is you're not casting a spell and just wishing for them to get better.

It's more like you are affirming your own conviction that they don't have to be that way and that it is possible that they can eventually see that.

And once you put it in those terms, like it makes total sense, right?

Um

I f I feel like that's intuitively sensible for a lot of people.

But, um

Yeah, I mean um

All this like um

All this stuff comes from a deep place of suffering.

And again, I'm not saying this to gloat, but it's like: look at the Groipers, look at the America First people.

Again, I'm not gloating.

Like, this is coming from the butt, like a very sincere place.

It's like.

They'll never admit it 'cause they can't 'cause it's like I guess that's gay or whatever.

But uh

You know how much those people

We're really, really suffering spiritually in very dark places.

Yo, Trevali.

You literally saw one of those military edits and it said something like life is short, make someone else's short.

And it had like 300,000 lives.

That's what I'm talking about.

And it's like.

But those groipers, you know, a lot of them were like isolated in school.

They were maybe they were bullied, maybe they weren't.

They're just people, maybe their parents, there's problems.

They had fucked up lives.

And it's like, this is their way of like.

This is their way of getting out of that.

and escaping that.

And you know where that that's coming from a really deep place of suffering, just profound suffering, you know?

And

I hope that I communicate a very different message.

I'm not here.

to help anyone escape from their suffering in the sense of giving them a pill that says, you know, this is your ticket out.

It's more like you have to confront, authentically confront the source of that suffering.

And not just be at peace with it.

But more like

Be responsible for it.

Be responsible for the meaning of it, you know?

And to me, I'll tell you...

To be more specific, what I think about that.

I think that.

I think that the um

That first of all, one of the most painful experiences is when you realize your suffering is not unique.

Like you personally are not the center of the world.

But what your suffering is proof of, or moreover, what I should rather say is that the inability for yours

to find confirmation or validation or

Um, resolution is probably a better word, is that out there, like.

There are millions of people, to say nothing of the world.

J let's just start with this country where we actually live.

There are so many people going through shit and there's no way for them to make sense of it.

There's just no no one is recognizing it or responding to it.

And it's not just for them personally, just collectively.

Like, collectively, there is no authority, there is no force in the world responding to it.

There's nothing making sense of it.

And it's on a higher level than just like.

Um, personal grievance or personal dissatisfaction.

It's more like on a fundamental existential level.

of how we are constituted.

as a community, as a nation in America.

No one is recognizing or sorry, not just no one.

There is no force or no thing that is responding to or recognizing

Um

this fundamental alienation that is being inflicted upon the entire country.

So it's like it's not personal.

Like it's not just you.

Um

At the level of how through language we can make meaningful sense.

Yeah.

the way people are being torn from their families, from their communities, um from their loved ones, from themselves, with all these identity crises people are having.

There's nothing that's

um addressing that.

There's nothing that's responding to that, you know?

There's nothing that's addressing or responding to the way somebody is going into debt, taking on this insurmountable debt.

And

The way in which, you know, they're they're resorting maybe to crime, you know.

To make money to supplement their income because they just can't pay the fucking bills, or how it's tearing families apart because of the stress that's causing is so immense that people are coping with it through alcoholism or drug abuse.

And not only is that tearing families apart at the level of husband and wife, but kids themselves are suffering too.

Because it's like, put it this way, when a child sees parents fighting, like they're like, oh, you know, the parents must not love me because they're fighting, right?

Like, imagine that on a level of a country.

You know?

It's like, we are the children in this country.

And the state itself is going through a fucking divorce of some kind.

But not between like the states and the federal government or something, but more like between the state and civil society itself, the economic premises.

What I just said is extremely, uh, extremely, extremely uh abstract.

Probably don't understand that.

But it's like fuck.

Um

It starts with the economics, we know that as Marxists, and then it tears families apart.

And the dignity and the honor of families is being torn apart, and women resorting to prostitution and OnlyFans, men becoming alcoholics, drugs, you know, kids not knowing how to make sense of that.

Maybe they'll join a gang, maybe they'll get involved with some bad peop just all around, just bad fucking shit.

And then it's like there's a whole new generation of young men, you know, the people that actually fight wars.

who are there and they're like, how the fuck d do we respond to that?

How do how do we make sense of that?

And so like thi this this I don't know what you call it, this alt right neo fascist stuff, it's like a way to cope with that.

It's like a way to project

This false sense of

Um

Of invincibility and unconditional strength.

to compensate for the fundamental impotence they have in the face of this

So uh

You know, it's like I dun you know, you read about the late Roman Empire, or maybe the late Roman Republic for that matter, and it's like the same themes, you know.

which gave rise historically to Christianity.

It's like

When Engels talks about the origins of Christianity, I think this is in his uh

his obituary to Bruno Bauer, if I'm pronouncing that right.

But anyway, Engels is kind of giving his own take, his own description of the context in which Christianity emerges.

Emila with the five, wow, wow, Emila with the ten, what's going on?

Amila, thank you so much, appreciate it.

Um

But no, but he's basically like uh

He's basically in that context.

He's talking about how tired people are.

Exhaustion.

You know, exhaustion is such a prominent theme.

People have got their spirits have been just defeated because as a result of the Roman conquest, just breaking up the traditional um

Forms of Engels called them national authority.

It's not exactly the correct term, but you get it.

The more local forms of authority and culture.

And then meanwhile there as a consequence of the corruption of the republic and the empire, even the the noble pr patricians no longer believe in its ideals.

I mean, everyone is so fundamentally tired and exhausted.

And it's very, very much so eerily similar to the atmosphere in America today when you think about it, you know?

But um

Yeah, I mean the the thing about con uh you know, I've long made peace with the fact.

And I think about you know, this is such a raw stream, like I'm I'm very c I'm being very candid with you.

'Cause usually I'm very cold and professional.

But then I realized, you know, a lot of my viewers

they're not on my level, so I can't take that for granted.

So, I'm not saying that as an arrogance thing.

I'm saying that as, like, some of you out there may not be.

As confident in this.

So that's why I'm squaring with some of you right now, you know, leveling with you.

But what I'm trying to say is um

Um

The the communist pill.

is so tough to swallow 'cause it's not a pill at all.

It's like the absence of a pill.

It's when you're you're not taking one anymore.

And you're going cold turkey.

And you're so tempted to reach for a fucking pill.

Just like a fat person is trying to diet, but there's a donut right there, and it's what's one donut, right?

What's one donut?

How do I know this?

I've been di I've been dieting uh I was 210 pounds, I'm 175 now, all right?

I know the struggle, so I'm not saying this to uh just attack the fat people out there.

But you go cold turkey on these this pill taking.

And it's so painful.

There's so much pain that comes with that.

Because what it does is it destroys the coping mechanisms we have as individuals, as individually constituted egos, as

You know, um

As curated consumer identities.

You know, it it undermines the integrity of that.

In um

I like to think that in the French school, they call that the de-centered subject.

You know, that's what the Lacanians will call the de-centered subject.

Just this.

Way in which the individual

Um

The sense of individual self is just so fundamentally undermined.

by the fact that there are these

These uh wild and destabilizing processes

which threaten

The integrity of its coherent appearance in our ego, right?

So it's like

Um the painfulness of just not taking any pills is basically like you throw yourself at the mercy of just being like a fucking nobody, like having no identity, being nothing at all.

And just facing the fact that you're you are not

Unique in the way that, for example, the algorithms think we are, or or, uh, sorry, interpolate us as, you know, like.

You know the biggest example of egotistical delusion today is like somebody who's like watching a YouTube video.

And then gets an ad for like a pickup truck, and they're like, you know what?

I was just thinking about pickup trucks.

What a coincidence!

The universe is responding to me and recognizing me.

And it's like, no, dummy, that's being tailored to you because fucking YouTube knows your browser history or knows what you've been, your phone is listening to you.

It's not a coincidence.

You know, the universe isn't responding to you.

You know, it's like it's tailored to be toward you uniquely in that way.

I guess, I don't know if that makes sense to you guys, but it's like the sense that somehow.

All universal existence is responding to us uniquely, that we are the subject of universal existence.

That's probably the better way of putting it.

The ego

We have according to which, which interpolates us, or which reflects in us the

assumption that we are the

The addressee

And the subject of all universal existence uniquely becomes fundamentally undermined when we stop taking pills.

That is worse than all of the right wing um

Fears about communism and oh my god, it's going to be the Red Army is gonna come and rape everyone and you know, oh my god, it's gonna be the the white race will be destroyed and immigrants will run wild on the streets eating everyone and cannibalism.

Like all these fears they have of a dystopian apocalypse and the breakdown of order.

Those infinitesimally approximate.

but never in in an exact or absolute way.

This fundamental horizon of just nothingness, which is worse for them.

The nothingness beyond the threshold of this imaginary order, let's call it in Lac Lac Lacanes

That is more traumatic than these kinds of scary uh fantasies they have.

of the dystopia.

It's the nothingness they're scared of.

It's just pure, complete destitution, if you will, of.

the imaginary form of the subjective self.

The difficulty of communism

And I'm talking about in the creation of communist cadres.

The creation of dedicated communists.

The difficulty is how profoundly psychological it has become.

Um how much it's necessary to maneuver these different

Labyrinths of mass media and social.

I mean, they didn't have this problem a hundred or two hundred years ago, you know.

To be a communist back then, I mean, it was a lot easier.

You just had to read books.

You can't read, just read books today, because why?

Because there's TikTok and all these other different ways in which the universe is communicating to us in our within the within our um

various different constitutive fantasies.

And it's like that all of that has to somehow be maneuvered through, you know?

And um

But but see there's a false

Way of articulating communism, which is the pan-leftist way, which is that you just absolve responsibility, existential responsibility.

When I say responsibility, I mean in a sense of responsivity.

Like you absolve the necessity to respond to this problem just by deferring it.

Oh, it's not me.

It will just be us as a collective.

I'll just defer it.

So it's this endless kind of way of deferring a confrontation by huddling.

Let's all huddle together and hold hands, guys.

And that way, you know, we don't have to face anything at all.

Because, well, we're together, we could just kind of face each other because we're in a fucking circle jerk, right?

That's pan-leftism.

But I think the collective subjectivity that is implied by communism is radically different than that.

I think it's more like uh

It's more like um

A type of wisdom you can acquire.

And only a minority of people will ever

be able to acquire it, I think.

Communists are always a a minority.

But

It's a type of wisdom according to which

Um

the addressee of universal existence,

Is some kind of social being.

And your involvement and your relationship to that social being is fundamentally indirect.

It's not the immediacy of holding hands with a bunch of people together, or being in some kind of circle jerk, or you know, like being in a DSA or something.

But it's, it's this, it's this, it's almost like you're a total Buddhist.

who it takes nothing personally at all.

And you recognize the wisdom of the masses.

You recognize the wisdom of something that is occurring at a historical scale, of the social relations of production.

This is not about your direct personal relationship, how that factors into your kind of desires and fantasies and so on, but it's a recognition of how the people, how humanity is objectively constituted historically and socially.

And

And more importantly, collectively.

And this is what it means to recognize civilizations.

And that's not personal.

You are an agent interacting with that social being in a scientific way by um

acquiring an impersonal knowledge of it based on

A curated interaction.

Uh with it.

And what is the organ of that curation?

That's a communist party.

That's what the party is.

It's a way.

To to get a pulse.

On the collective existential and material reality of a historically constituted people, a nation.

It's not a way to directly solve your own uh directly solve your own existential predicament.

That's not what it is.

It's something that comes after you've already uh solved your own problem and are ready to just.

kind of act as an imp impersonally act as an agent of history.

And I think that's a lot tougher.

I think that's a lot tougher than what a lot of other people are offering.

You know, I think that's much more difficult to to swallow, if you will.

I think the the scandalous truth of communism, what makes it so tough to swallow is it's it's almost saying.

It is saying directly, like the evils and the horrors of what capitalism has done to humanity.

were necessary.

That was necessary to reveal something fundamentally true about the nature of universal existence and history itself.

Like that was necessary.

All of that suffering,

Was a symptom of a deeper truth, one that isn't personal.

That's a really tough pill to swallow.

One that isn't personal, but which simultaneously renders your personality redundant.

It it accounts for and integrates your personality indirectly, but it's not a direct relationship.

I mean, you know who understands this?

Was Deng Xiaoping?

This is the lesson he had to.

Institutionalize in China after the spiraling of the Cultural Revolution, where the Red Guards are searching for a way to make history personable and meaningful to them directly at the level of their direct personal lives and their experience.

The Red Guards are foregoing all of the personal desires, all of the personal sense of selfhood, all of this kind of uh

personal fantasy and immediately trying to uh realize the truth of communism and history and civilization or whatever, universal existence, yada yada yada.

And then Deng Xiaoping is just saying

No, we're going to have socialism in five hundred years.

Sorry, we'll have communism in five hundred years.

He's not saying that, of course, uh literally, but the sentiment is like he's saying it's not personal.

The scale at which this is occurring

You are not the unique subject of that at the psychological level.

At the level of your fantasies and at the level of your desires, let's say.

You are not the subject of that process.

It is happening regardless of you.

You know?

A tsunami in the ocean will happen.

Even I could be on a boat.

The waves will go as they go.

I don't control the waves.

I'm on this boat.

I am not the addressee of the waves.

I am not the subject of those waves.

They will flow in whatever direction they flow, and all I can do is submit to that fact.

And in a sense, this is what this is the profound wisdom of Deng Xiaoping in relation to communism.

It's not that we don't have any responsibility for it.

We do, but it's not direct at the personal level.

It's indirect.

It's like what Mark says.

We're doing it, but we don't know it.

Men and women make history, but not as they please.

I mean, you and I right now are a part of history.

We are part of a mode of production.

You and I are participating in the constitution of a social being right now.

But do I have direct access to that fact?

Is that directly immediate to me and my desires and my fantasy?

Is it direct one for one?

No, it's profoundly indirect.

At the level of the mycellular

Reproduction at the level of my metabolism.

You think I have a direct relationship to that?

No, as I'm talking to you right now, there's a whole bunch of bullshit going on in my body.

Which I don't even understand, but it's happening anyway.

And I am not the addressee, I am not the subject of that process, at least as far as what I can reduce to the form of my fantasies and my desires and my aspirations and my words and my language.

It's simply happening.

Is there a relationship?

Between um

My thoughts and my sense of reality and all these other processes that are occurring?

Absolutely.

But it's an indirect relationship.

It's not a direct relationship.

It's indirect.

It's

It's intelligible to me in a way that I cannot control.

But which I am none the less fully culpable in by virtue of my existence and my being.

Right?

And that is uh

Also true, um

That is also true uh

for historical processes as well, not just biological ones.

Yeah.

You know, it's um

It's not a black pill.

Because at the end of the day the

Reality is reconciled.

It's already resolved, it's already meaningful.

It's not that oh, you know, um

You don't have the privilege of that conceit of a black pill.

What I'm talking about is more painful to accept than a black pill.

Because what it relinquishes is the sense of control and sovereignty the bourgeois subject has over reality.

And then what happens?

You're thrown at the mercy of something fundamentally alien, something fundamentally.

beyond the threshold of familiarity to you.

And Marx recognized beyond that threshold.

not not within it, but beyond it, precisely beyond it, exactly humanity, exactly what humanity is.

That's Marx's humanism.

Marx's Marx saw the human in the alien.

He didn't recognize the human within some kind of pre-established, familiar.

Uh um

you know, horizon of familiarity.

Precisely the thing that we're most terrified of and scared of and which traumatizes us

That is where Marx recognizes humanity.

You know, what they call in psychoanalysis the real, right?

What about the power of the individual?

You know

It's not that what I'm talking about undermines the the

existence or the reality of I should rather say the reality of the individual.

What communism undermines

is not the reality of the individual.

But

the imaginary individual.

Right?

It undermines the false projection of individuality where it does not exist.

Only when you go through the whatever, the Buddhist nonsense, ego death, whatever Reddit loves talking about it when they take mushrooms.

Only when you go through that, though.

Can you act as an individual?

That's you as an individual in the real.

That's not your sense of individuality, that's not your conceit of individuality, that's not your ideal self, that's not your uh ego of an individual.

That is really your individual place in reality which is acting and intervening.

The real individual is something very different than the imaginary one.

The imaginary individual is

Is what compels zoomers on TikTok to grab hammers and smash their faces to looks max.

That's the that's the uh that's not them acting as individuals.

That's them acting on behalf of falsely um constit falsely uh falsely articulated collective fantasies disguised as an individual fantasy, right?

See, the terrifying thing about communism

for American individualist ideology, just in the fifties and the Red Scare, is that the communist individual is an individual of the real.

I mean, think about the basic uh McCarthyist paranoia.

It's always a fear that your neighbor or your colleague at work or this guy, this individual, this person, this agent, this actor, a fundamentally individual person.

is doing things

And acting in ways that are ultimately fulfilling this alien and foreign subversive interest, the Communist cause.

But that's the individual of the real.

That you know, um communist saboteur is maneuvering across the societal and social fabric

basically intervening in various different ways, making friends, networking, going along, playing the role in society, but ultimately as this kind of

Outer space alien

who's has an agenda that is like so radically foreign to us.

But that's the real individual.

That's real individuality.

That is um that is

That is uh a radical abstraction.

From

Uh a conventionally or uh a conventional um conventionally established form of community and sociality.

You know, disguising as someone who looks like us but is not us, right?

That's like the neighbor that Jesus tells you, love thy neighbor.

He's talking about that neighbor.

The neighbor who is really a communist space alien in a human disguise.

You know that's a real individual.

Or for example, a real individual are the guerrillas in the CPUSA doing to Kia.

They're looking like red libs, they're talking like red libs.

They're indistinguishable from red libs.

They're they are familiar to red libs.

But they're not that.

They're exercising an a degree and an extent of agency.

That makes them fundamentally individual.

Fundamentally individual.

I think one of the most uh

Profound um

Insights you can acquire in life is when you start to realize.

That

The um

How should I put this?

The temporal plane of experience, how you experience time in your own head, like in terms of your own thoughts.

When you're talking to yourself,

is radically um

different and separate from the temporal um time uh from the time scale in which you actually exist in reality.

Like, you are put it this way, like, you you know those uh science fiction

stories or those scenarios where it's like, Ah, I I zoned out for two seconds thinking about something, but five thousand years has passed in reality.

Or like I had a dream, I went to sleep, had a dream and I woke up and five thousand years passed.

Yeah.

And there's something actually real about that.

we i experience an illusion of

Um, time in terms of like how we experience it subjectively, but the scale in which there is an actual sequence of events happening in reality is a separate dimension of time.

It's not the same one.

It's not the same one.

And when you, there's something very, I feel like that's all Eastern philosophy stuff.

Like, that's this kind of Buddhist stuff.

It's like you are in reality.

Um, but you have to be at peace with like actual reality, real reality is just kind of like dancing through the void, and you're here up in your head, and you need to be you need to like synchronize the two just by profoundly being at peace with that fact, meditating and whatever, um, not getting carried away in your thoughts in such a way that causes suffering by radically insisting upon the separation between the two.

In Buddhism, that's basically the source of suffering, right?

And it's like, you know how people say, like, when they're like sixty years old and they like see

you know, maybe someone they haven't seen in thirty years and they start crying 'cause they're like, Wow

You know, one day I'm twenty-five.

And then I wake up the next day and I'm sixty years old.

And it's like

The terrifying thing about that is, it's like you don't experience that change.

You never really experience the gulf that separates you.

From 40 or 20 years ago, or 30 years ago, you never experience it.

It's really true.

One day you just wake up and it's like, here I am.

you know, time flies.

Why does time fly though?

It's like it flies because

Because how we subjectively experience time in terms of

our consciousness, our thoughts, is not the same as what's going on

In actual reality.

I'm not talking about metaphysical dualism, so don't get it twisted.

There is a relationship between the two thoughts.

um are rooted in these material processes.

But the trouble and the significance of dialectics in the first place comes from the fact that they are still discontinuous.

They are discontinuous inasmuch as reality itself is dialectical, and reality itself is not one continuous form.

But itself changes.

Itself um

Is defined by the way it is in radical contrast to itself, right?

But the same is true in terms of uh our desires, our fantasies.

our thoughts, our dreams, and

what's going on in actual material reality.

There is a discontinuous

Point between these such that the relationship between the two is indirect.

So, this is why time flies.

It flies because.

Because um

Put it this way, our imaginary self is not synchronized with our real self.

My ego is not.

This is a way that it'll make sense of it.

My ego is not synchronized.

With what I actually am biologically, if you introduce the scale of time.

No one's is.

When I'm fifty years old, I'm still gonna be the same damn cocky self that I am now.

You know, I'm I'm still gonna be the same me.

And maybe I'm wiser, so that won't be the case for me, but how many old people do you see, you know, at the beach looking in the mirror?

Yeah, I still got it.

And it's like a 65-year-old guy who really doesn't have it.

But they they it's not like it's not like the fact that they physically aged.

has made them aware of that fact.

It ha it's still the same person, you know.

There's something really scary about that fact that you start to realize when you age, I think.

I mean, I haven't got there yet, but

But isn't it so cathartic to be at peace with that fact that our real self is actually collective?

Like, my real self is part of something collective.

I'm part of history.

I'm part of the material relations of production.

My subjective self, my thinking consciousness, is not fully.

Synchronized with that.

I can't just change reality because I thought about changing it.

You get what I'm saying?

I can only respond to changes that are already happening and recognizing them.

And Marx's purport is that the change between the capitalist and the socialist mode of production is something already happening and he is electing the courage to be responsive to it.

He's responding to something already happening.

He's not saying, I idealize this, and this is how reality should be, and we should fulfill.

Through voluntary action, this idea I have in my head, he's saying, I am being responsive.

to a crack in history itself.

I am recognizing this rift.

And I am rendering it intelligible by recognizing the transition into the socialist mode of production.

Is this the difference between East and West?

Uh

I mean um

I think in in the East, I guess there are traditional

historically traditional ways of making sense of this fact,

such that it's a given for for many people, but

What the West does is it imposes upon us the challenge.

And and the question.

such in such a way that you cannot fall back on these conventionally and traditionally established ways of recognizing, for example, the relationship between individual and society and civilization.

For example, um look at the Greeks and how Alexander destroyed the Persian Empire.

The Persians could not just fall back on the

Thousands and millennia years accumulated wisdom of the Akkadians and the Sumerians and the Assyrians and the Phoenicians and the Egyptians and finally the Persians themsel and the Babylonians and finally the Persians.

They couldn't just fall back on that.

The Greeks posed a fundamental question.

I'm not putting these in materialist terms, but I'm simplifying it for you.

Which they were at a loss, initially at least.

In terms of being able to respond to now the same is true for the West in colonialism, the same is true for America with regard to the world, uh at least until now, where the world is finally uh

reasserting uh kind of

Um traditional existence over the challenge and question America has imposed upon the world.

But how does the West impose and what question am I talking about, to be more precise?

It's more like um the West imposes upon the world a kind of

An extent of subjective will, the exercise of subjective will.

That was previously thought to be that was unthinkable before, that was fundamentally incomprehensible before.

Like,

That it's possible to do things in ways that circumvent

uh long established traditions and conventions and so on and so on.

Which open up a horizon and which open up an extent of

Subjective activity and action

The relationship

To um

Actual material reality is not yet clear.

For example, um

In Western colonialism the West engages in many of these various horrific acts.

And it's like, how do we situate these evil acts?

Acts which lead the Chinese in Asia, they call them the white devils.

They're doing all these horrific things because it's just incomprehensible.

The total disregard for honor.

doing the unthinkable, like how do you situate these acts within some kind of material reality that renders them commensurate and harmonious with, you know, um the deeper patterns of being and of universal rea uh material existence.

In Marxism kind of

Um

comes and initiates that

process of reconciling

the crime of the West, a crime which was also necessary, not the crimes of colonialism, but of the crime of uh modernity and industry and all these other things that are irreversible.

Modern science and so on.

Um

and situates that within a kind of horizon of uh

not a horizon.

Situates that within a

an impersonal kind of material and historical existence and reality.

according to which this is the capitalist mode of production.

This is a mode of production.

You know, this is not just the actions of this or that person or these are not the result of the acts of great men or these or that ideas, but this is a mode of production, you know.

You know, in a sense

You know, many people would argue like uh Freudian psychoanalysis

Um

Is just kind of rendering scientifically intelligible these various esoteric and mystical.

uh wisdoms and insights about human nature and whatever.

But it's kind of also true for Marxism.

Marxism is kind of rendering scientifically intelligible this h hitherto existing and diverse in in content, Eastern wisdoms about which kind of uh establish the relationship between the subjective individual and this kind of deeper fabric of material being and material reality.

It's like historical materialism in, I don't know, in the Ming dynasty is kind of a given.

Like, yeah, they're like, of course, you know, I can't just use my individual will to affect the outcome of history.

History, things will go as they go, as they have always, you know, whatever.

Some kind of traditional understanding of.

their civilizational reality

That, however, mystical and superstitious, nonetheless situates it and recognizes it as material and objective, right?

Anyway guys, I just wanted to do a quick stream.

We went way longer than we were intended.

But uh hopefully I'll see you Sunday.

And once if you guys like this stream, I wasn't even planning a stream, but I was like, you know what?

I want to give something to my gorillas.

to walk away with.

You know, I haven't been streaming a lot recently.

There's a lot of work being done.

You know, I want to uh

'Cause you know, I thought about it and I'm like, you know, the thing that I feel like that separates infrared

From everything else, it's kinda like shit like this, you know?

It's like

Psychology.

It's actually being, it's like thinking a little bit, not just thinking like in an intellectual way.

abstract or academic way, but like actually like let's wait a moment and like think through this shit, you know?

Like instead of fucking watching little Dark Age edits and getting carried away coping and taking all these different fucking pills, it's like how about

We recognize this first and foremost.

You know, it's like.

And by this I'm talking about this kind of like spiritual crisis.

facing um

That that's spiritual and civilizational whatever crisis, you know?

That's being thrown on.

America and the world at large, I guess, by extension.

Anyway guys

Um yeah, I'll see you guys Sunday, hopefully.

See y'all later.

Bye-bye.